| Description |
Bonko is a form of Bon tradition. Bon practices existed in Bhutan in pre-Buddhist times, and were rooted in the worship of nature and the spirits or gods that inhabited it. Bonism originated in Tibet and is characteristic of animistic and shamanistic practices. The Thangka bonko is a celebration in memory of Miwo Tenpa Shenrab (Buddha of Bon), who introduced the Bon tradition to their community. The commemoration is celebrated with religious rites dedicated to and invoking the local deity Zamshingpa.
Bonko literally means the practice of Bonpo, who roams the villages, teaching Bonism and blessing the people (Bon kor). Long before the arrival of Buddhism, Bon-nag was a practice that involved the sacrifice of animal life. The Bonko Thangka was a Bon-kar. Although it was a Bon practice, it did not involve animal sacrifice.
In the 11th century, the first disciple of Terton (treasure discoverer) Rigzin Jatshen Nyingpo (1585–1656), Terton Dorji Lingpa (1346-1405), established Yu-tog Goenpa (monastery) and established Buddhism in the area. Later, he established his seat in the village of Zhingkana. At present, the deity Zamshingpa is pacified in the Buddhist way in Zhingkana nagtshang. And also during the Bonko, the Pazaps receive their Lha-dhar (giant prayer flag) and Tsan-dhar (deity’s flag) from the Nagtshang (manor of an aristocratic family).
It is celebrated for four days, from the 13th to the 16th day of the 11th month of the Bhutanese calendar, by the villagers under Shaba Gewog. The main event is held in an open area in Thangka, locally known as Lha-chim (deity’s shrine).
On the 8th day of the 11th month of the lunar calendar, the Lholinga and Jishing Bonko is held in Lholinga village. And on the 11th day of the 11th month of the lunar calendar, the Zhelngo Bonko takes place. On the 15th day, the Thangka Bonko is celebrated.
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| Social and cultural significance |
The Thangka Bonko helps to bring the people of Zhingkana and Thangka together based on their common belief in a common deity in whom people have placed their destiny. In today's era of modernization, when it is otherwise difficult to maintain ancient practices, the practice of Thangka Bonko continues to endure and plays an important role in establishing the identity of a community. |
| Transmission method |
Day 1: 13th day of the 11th month of the lunar calendar.
They build the Lha-chim, where the Pawo and the Neljom invoke and propitiate the deity. Three people are entrusted with this work every year in rotation.
2nd day: 14th day of the 11th month of the lunar calendar.
Tor-zheng (forms of ritual offering cakes) is performed by the Pawo and Nel-jorm accompanied by the Tsaw (sponsor). Tsaw is the main sponsor for the bonko. Then the pazaps (male participants) gather at the lhachim in the evening around 5-6pm. For the pazap, one male from each household must participate. At the end of the day, a lùe (human portrait) is performed.
Day 3: 15th day of the 11th month of the lunar calendar.
In the morning, around 8 o'clock, the Pazaps go to the Nagtshang where a choep (offering) is prepared. They receive the Tsen-dhar from the deity and go down to the Lha-chim at the thangka, shouting and whistling. Then they go to the thangka lhakhang to make a tea and wine offering known as Phajo gorwa to the founder of the lhakhang (temple), Phajo Drugom Zhigpo (1184-1251). Then Pawo is performed and offered to Zhugdrel Phunsum tshogpa.
They return to the Lha-chim and pacification of Dra-lha, another local deity, follows. Then the taphug is set with the pawo. A branch is erected on the border between the villages. Two small flags are placed, one on the border between Zhingka and Bara and the other on the border between Zhingka and Zhelngo (Noble family).
After that, an offering is made to the shaman Pawo-gi-dar. It is offered in the form of money, in appreciation for his services. The shaman acts as a medium between the people and the spirit world. All the men of the village must make the offering. Then they sacrifice to the Nel-jrom nyen-dhar, who is known as Nel-jrom chu-ni. Sacrifice is made to receive a divination.
At the end of the day, the tsaw offers dinner to all male villagers. No male villager can avoid it, and even a male infant is offered dinner as his share.
Day 4: 16th day of the 11th lunar month of the lunar calendar.
On the last day, one dre (1.5 kg) of grain is collected from each person from all households in the village. It is known as So-phued, which is to be offered to the shamans. Sixty Dre of the collected grains are offered to the Pawo and thirty Dre are offered to the Nel-jorm. On this day, all the women of the village receive a lunch sponsored by the Tsaw. |
| Community |
Thangka Village under Shaba Gewog is a beautiful village with all modern amenities and is located on a plain from which its name is derived. Thang literally means a plain or ground. Agriculture and livestock are the main sources of income for the people of Thangka. Among many other foods, rice is the main crop grown, both for consumption and for commercial purposes.
Data collected by: Ms. Jigme Choden, NLAB |
